WHERE IS THE CATHOLIC CHURCH?

Introduction
Since the close of Vatican II, Catholics have been searching for answers to the changes in
the Church, particularly seeking an explanation for how an unchangeable Church could possibly
appear to change, and this at the hands of men entrusted with preserving the deposit of faith.
The prophecies of Daniel concerning the latter days warn the faithful that the Man of Sin
will be a master deceiver. New Testament passages confirm this, describing these deceits as so
powerful they could win over even the elect, and predicting that many would receive "the
operation of error to believe lying." Those who are misled by this evil operation, St. Paul states,
will be judged. That the Great Apostasy has ushered in this operation of error, confusing and
misleading the vast majority of Catholics is more apparent with each passing day. It is not only
necessary to salvation that Catholics learn the truth in these deplorable times, that they might
avoid the heavy hand of God's judgment, but they also must actively seek the restoration of the
Roman Catholic Church.
Because heresy is a condition that is much misunderstood nowadays, it is essential that
Catholics study and fully understand this sin against the First Commandment precisely as the
Church understands it. Catholic doctrine has not been adequately taught or presented now for
decades. For this reason Catholics sincerely seeking the truth are bound to fully comprehend this

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subject, in order to exclude all possibility they might yet be unwittingly deceived. Heresy,
therefore, will be the first topic addressed in this treatise.
Many are familiar with the arguments concerning the contention that a Pope can become
a heretic, and can be declared as such by the Church. The great debate on this subject began
following the Reformation but before the convening of the Vatican Council and the definition of
infallibility. These arguments have been put forward for the past 40 years as an attempt to
explain the destruction of dogma and the "vacant See" (sede vacante), although their proponents
have not used this reasoning to campaign for the election of a true Pope. The Vatican Council's
definition of infallibility forever condemned certain errors (already condemned several times
before by previous pontiffs) that a true Pope could fall into heresy and as a result, be deposed by
the Church in an Ecumenical Council. This put an end to all discussion on the matter, for once
Rome decides a question, the cause is finished.
Prior to the convening of the Vatican Council in 1869, many errors were in circulation
concerning the constitution of the Church and the nature of the Pope's primacy. Some contended
the Church consisted primarily of the faithful, who should even have their say in the defining of
Church dogma a la democratic-style government. They believed that the Pope served only as a
figurehead for the Church, while the real powers lay in the bishops and the faithful. These errors
were the result of Gallicanism, a French movement at first political which later spread to Church
matters in the 14th century. These errors were experiencing a revival shortly before the Vatican
Council and were exacerbated by other more dangerous beliefs, especially the religious brand of
Liberalism condemned by Pope Pius IX before the calling of he Council. Yet despite the Vatican
Council's clear statements on infallibility, the indefectibility of Christ's Church which was to last
"unto the consummation," and the perpetuity of St. Peter's successor's, the majority of self-
proclaimed sede vacante "Traditionalists" today have returned to the very errors the Council
condemned.
A close examination of the reigns of Roncalli (John XXIII), Montini (Paul VI), Luciani
(JP I), and Wojtyla (JP II) reveal that all these men were heretics prior to their elections, Roncalli
being a suspected Modernist for years during the reign of Pope Pius XII. So also with Montini,
who was no friend of Pius XII's and was dismissed as Vatican pro-secretary in 1953. (Pope Pius
XII refused to make him a cardinal, a task Roncalli was only too happy to accomplish as his first
duty.) Unlike other crises in the Church's history, no valid Pope was elected to oppose these anti-
Popes, resulting in the longest interregnum in the history of the Church. Had true Catholics
understood their faith and demanded for the election of a true Pope based on such an
examination, the full extent of the tragedy of the past several decades could have been avoided.
But Traditionalist leaders saw to it that every attempt to avert an extended interregnum was
aborted.
By pretending that no means to restore the primacy are available and God will guide
them without a Pope in these difficult times, the lay and clerical leaders of Traditional groups
dared to gather confused Catholics following Vatican II and indoctrinate them in false principles.
They deliberately frustrated the express will of God that His Church always exist, exactly as it
was constituted by Christ during His earthly ministry. Some today even pretend that the Holy
See is "quasi-vacant," and that an apparent yet invalid occupancy of St. Peter's chair prevents
them from proceeding to the election of a true Pope. What is not easily detected from those
viewing these groups from the outside is their remarkable resemblance, in every way, to those
who actually opposed the definition of infallibility at the time of the Vatican Council. These
opponents of the definition later went into schism to avoid obedience to the Pope, and their

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behavior and beliefs are nearly identical to those impeding the reign of a true Pope today.
Although these so-called Traditionalist leaders have attempted, with great success, to mislead the
remnant, the truths of the Faith expose their hidden agenda for what it truly is - treason to Christ
and the work of the Devil.
Because Catholics were poorly educated in the truths of the faith long before Vatican II,
as were the clergy, the enemy's triumph in the very midst of what was intended to be the bastion
of the Faith is not surprising. For many of these unfortunates, the description of baptized non-
Catholics is much more appropriate than the title of Catholic. Victims of the most devious
persuasions of the operation of error, they yet have the opportunity to cast themselves upon the
Divine Mercy and escape the judgment connected with this deception by embracing the truth.
The Pope, as countless Church Fathers and Doctors have unanimously expressed over the ages,
is the center of unity and the cause of the Church's stability. Those sabotaging attempts to secure
a true Head for the Church know this quite well, and will do everything in their power, using any
and every possible pretext, to prevent the reorganization of the Church. They even attempt to
sidestep the most logical of all arguments, first presented by an English convert in the 19th
century, concerning the necessity of the papacy.
For as others have effectively argued since, even a wolf pack, a flock of geese and
monkey colonies have their appointed leaders, and yet the successor of the first Vicar appointed
by the Son of Man has nowhere to lay his head. Is there any doubt that if the president of the
United States died today, another man would reign in his stead tomorrow? In fact, there are
provisions if the President, Vice President and even a dozen others should perish in a common
accident. Do not other governmental forms have similar provisions to provide stability of
government in case of death or resignation? And haven't such modes of replacement succeeded,
even in times of national crisis and war? Christ Himself, not some national hero or group of
Constitutional heroes framed the Church's constitution to last until the end of the world. The Son
of God and his Church have no rights, but secular government has rights superior to God's? This
is what all those who make every possible excuse for why a papal election is inadvisable are
really stating. In any other circumstance they would be arrested as enemies of the state. Because
they are enemies only of Christ's Church on earth, they are given free reign.
Two Popes have identified the abomination of desolation as an anti-Pope reigning
unopposed by a true Pope. This delusion described by the prophet Daniel is so powerful that it
creates its own sort of hypnotic effect on those tainted in any way by its deceptions. To "break
the spell," so to speak, Catholics must re-enter the world of logic and right reason and see these
deceits for what they truly are. Fervent prayer to the Holy Ghost followed by an unprejudiced
examination of the truth is the only remedy for those who have trustingly followed the purveyors
of error all these years. It is by design that the tale of Susannah and the lying elders, also the
deceitful priests serving Bel are the last chapters of the Book of Daniel. These chapters illustrate
how easily lies can masquerade as truth and prevent even those of good will from believing in
God. Following as they do the detailed description of Antichrist and the abomination of
desolation, they afford Catholics a birds-eye preview of the inner workings of those opposed to
Christ and His plan for the Church.
Following Vatican II, all true Catholics ever really wanted was a return to the Church as
She once existed and the security of residing within the walls of the Eternal City, destined to lead
souls to Heaven. "Where the Pope is, there is the Church," and any pretense of earthly existence
without the guidance of an infallible head is only a ruse to lead souls to hell. "'Return to me and I
will return to you,' saith the Lord." It is that simple. The content of the pages which follow are a

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vessel of grace; the passage on the barque destined for the port of Heaven. Enter then, weary
travelers, "for thy redemption is nigh."

Outline
I Heresy
1. What is heresy?
2. What are the consequences of becoming a heretic?
3. Irregularity the forgotten result of heresy.
4. What is required to make a crime public?
5. Can a heretic become Pope?
6. Is the Papacy a Sacrament; a part of Holy Orders?
7. Can the Pope be Judged?
8. Can the Pope Become a Heretic?
9. Heresy is not necessary for the world.

II The Apparent Popes

10. Was Angelo Roncalli a heretic prior to election?
11. What is the result of this?
12. Was Giovanni Baptiste Montini a heretic prior to election?
13. What is the result of this?
14. Was Albino Luciani a heretic prior to his election?
15. Was Karol Wojtyla a heretic prior to his election?

III The Solution

16. Is it necessary to have a Pope?
17. Claimants to the Papacy
18. Who is the Pope?

Heresy
What Is Heresy?
The Vatican Council teaches: “Further, by divine and Catholic faith, all those things
must be believed which are contained in the written word of God and in tradition, and those
which are proposed by the Church, either by solemn pronouncement or in her ordinary and
universal teaching power, are to be believed as divinely revealed. (DZ 1792; Denzinger’s
Enchiridion Symbolorum, which is in English translation as The Source of Catholic Dogma)

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 The faithful are bound to profess their faith publicly, whenever silence, subterfuge, or
their manner of acting would otherwise entail an implicit denial of their faith, a contempt of
religion, an insult to God, or scandal to their neighbor. Any baptized person who, while
retaining the name of Christian, obstinately denies or doubts any of the truths proposed for belief
by the divine and Catholic faith, is a heretic; if he abandons the Christian faith entirely, he is
called an apostate; if, finally, he refuses to be subject to the Supreme Pontiff, or to have
communication with the members of the church subject to the Pope, he is a schismatic.” …
Canon 1325. (All quotes are from the 1917 Code of Canon law, the Code of Canon Law in force
at the time of the incidents in question.)
Nor is it possible for one who has a false opinion of God, to know Him in any way at all,
because the object of his opinion is not God. Therefore, it is clear that the sin of unbelief is
greater than any sin that occurs in the perversion of morals. (Summa Theologica. II-II, Q-10, A-
3.)
It belongs to faith not only that the heart should believe, but also that external words and
deeds should bear witness to the inward faith, for confession is an act of faith. Saint Thomas
Aquinas, On the other hand, there are unbelievers, who at some time, have accepted the faith
and professed it, such as heretics and all apostates.

Wherefore, if any should presume to think in their hearts otherwise than as it has been
defined by Us, which God avert, let them know and understand that they are condemned by their
own judgment; that they have suffered shipwreck in regard to faith, and have revolted from the
unity of the Church; and what is more, that by their own act they subject themselves to the
penalties established by law, if, what they think in their heart, they should to signify by word or
writing or any other external means. Ineffabilis Deus, December 8, 1854, Pope Pius IX (DZ
1641)
But, since, it is not sufficient to shun heretical iniquity unless these errors are also
shunned which come more or less close to it, we remind all of the duty of observing also the
constitutions and decrees by which base opinions of this sort, which are not enumerated
explicitly here, have been proscribed and prohibited by this Holy See. States the Vatican
Council. (DZ 1820 restated in the 1917 Code of Canon Law in Canon 1334)
Canon 2315 provides: If a person suspected of heresy, does not amend within six
months... he shall be considered as a heretic and be liable to the penalties for heresy.
Canon 2316 provides: A person who of his own accord and knowingly helps in any
manner to propagate heresy, or who communicates in sacred rites with heretics in violation of
Canon 1258, incurs suspicion of heresy.
Canon 1258 tells us: It is unlawful for the faithful to assist in any active manner, or to
take part in the sacred services of non-Catholics.
The Holy Office on June 22, 1859 declared: Communication with heretics can be either
in a condemned doctrine, or in rites and other signs indicative of adherence to a false sect, with
the accompanying scandal of the faithful, to whom the Church therefore forbids this communion,
lest the faith be lost or endangered. Whence St. John the Evangelist strictly commands: “if
anyone comes to you and does not bring this (i.e. the Catholic) doctrine, do not receive him into
the house, or say to him, Welcome. For he who says to him, Welcome, is sharer in his evil
works.” II John 20. These words evidently imply that everything is forbidden that is expressed
by a welcome, in so far as it constitutes liturgical actions instituted to signify ecclesiastical unity.
Wherefore we read that a law was enacted by the Fathers of the Council of Carthage 'against

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praying or singing with heretics' as is cited by Benedict XIV. It is therefore illicit to invite
heretics to a choir during sacred services, to sing alternately with them, to give them peace or
sacred ashes and other such tokens of external worship, which are rightly and reasonably
regarded as signs of interior bond and agreement. This is to be done neither in the active sense,
namely by giving them such things, or in the passive sense, by accepting from them in their
sacred services.
Saint Thomas also says: On the other hand, … the Church forbids the faithful to
communicate with unbelievers who have forsaken the faith they once received, either by
corrupting the faith as heretics, or by entirely renouncing the faith as apostates, because the
Church pronounces excommunication on both.
The evil will, spoken of in Canon 2199, means a deliberate will to violate a law, and
presupposes on the part of the mind a knowledge of the law and on the part of the will freedom of
action. Given the external violation of a law, the evil will is presumed in the external forum until
the contrary is proved. Canon 2200. In other words, if a person appears to be a heretic, then we
must presume he has become one willfully, as far as Canon Law is concerned. The proof of his
innocence is his duty, canonically. The reason for this law is that we must make judgements in
some cases. We are not judging the state of a person’s soul, as this is God’s duty, not ours!
There are, indeed, other shepherds who say that they are Your companions and are not.
They have flocks and their fields are filled with deadly weeds upon which they feed their flocks
neither with You nor through You. Their pastures I have not entered, nor have I even
approached near them. They are the very ones who say: “Lo, here is Christ: lo, He is here.”
(Mark 13:21)), promising richer pastures of wisdom and of knowledge. And many believe them
and flock to them and that make them the children of hell twofold more than themselves. Why is
this unless it be that with them there is no clear light of midday so that truth may be clearly
recognized, and falsity is easily mistaken for it on account of its likeness to truth, and in dim light
it is not easily distinguished from the real truth, especially since “stolen waters are sweeter, and
hidden bread more pleasant.” (Proverbs 9:17) And on this account I pray that You show me
“where Thou feedest, where Thou liest in the midday.” Saint Bernard, On the Love of God,
speaking of heretics, on pages 127-8.

For not every sin, however great it may be, is such as of its own nature to sever a man
from the Body of the Church, as does schism or heresy or apostasy. (Pope Pius XII, Mystici
Corporis Christi)

The Vatican Council also states: But, since, it is not sufficient to shun heretical iniquity
unless these errors are also shunned which come more or less close to it, we remind all of the
duty of observing also the constitutions and decrees by which base opinions of this sort, which
are not enumerated explicitly here, have been proscribed and prohibited by this Holy See.

What Are the Consequences of Becoming a Heretic?

The very commission of any act which signifies heresy; e.g., the statement of some
doctrine contrary or contradictory to a revealed and defined dogma, gives sufficient ground for
juridical presumption of heretical depravity. There may be excusing circumstances which excuse
from grave responsibility in the external forum, and the burden of proof is on the person whose

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action has given rise to the imputation of heresy. In the absence of proof, ALL such excuses are
presumed not to exist. (The Delict of Heresy p. 35.)
I Timothy 1:18-20: This precept, I commend to thee, O son Timothy: according to the
prophecies going before on thee, that thou war in them a good warfare, having faith and a good
conscience, which some rejecting have made shipwreck concerning the faith. Of whom is
Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to
blaspheme. (All quotes are from the Douay-Rheims translation from the Latin Vulgate.)

Titus 3:10-11: A man that is a heretic, after the first and second admonition, avoid:
Knowing that he that is such an one is subverted and sinneth, being condemned by his own
judgment.

All apostates from the Christian faith and each and every heretic or schismatic incur the
following penalties:
1. Ipso facto excommunication;
2. If they have been admonished and to not repent, they shall be deprived of any
benefice, dignity, pension, office or other position which they may hold in the church;
they shall be declared infamous, and, if they are clerics, they shall after renewed
admonition be deposed;
If they have joined a non-Catholic sect or have publicly adhered to it, they incur infamy
ipso facto, and, if they are clerics and the admonition to repent has been fruitless, they shall be
degraded. Canon 188, paragraph 4, provides, moreover, that the cleric who publicly abandons
the Catholic Faith loses every ecclesiastical office ipso facto and without any declaration, Canon
2314, paragraph 1

“CUM EX APOSTOLATUS OFFICIO”

APOSTOLIC CONSTITUTION OF POPE PAUL IV, 15TH FEBUARY 1559 (ROMAN
BULLARIUM VOL. IV. SEC. I, PP. 354—357)
6. In addition that if ever at any time it shall appear that any Bishop, even if he be acting
as an Archbishop, Patriarch or Primate; or any Cardinal of the aforesaid Roman Church, or, as
has already been mentioned, any legate, or even the Roman Pontiff, prior to his promotion or his
elevation as Cardinal or Roman Pontiff, has deviated from the Catholic Faith or fallen into some
heresy:
(i) the promotion or elevation, even if it shall have been uncontested and ~ the
unanimous assent of all the Cardinals, shall be null, void and worthless;
(ii) it shall not be possible for it to acquire validity (nor for it to be said that it has
thus acquired validity) through the acceptance of the office, of consecration, of subsequent
authority, nor through possession of administration, nor through the putative enthronement of a
Roman Pontiff, or veneration, or obedience accorded to such all, nor through the lapse of any
period of time in the foregoing situation
(iii) it shall not be held as partially legitimate in any way;
(iv) to any so promoted to be Bishops, or Archbishops, or Patriarchs, or Primates or
elevated as Cardinals, or as Roman Pontiff, no authority shall have been granted, nor shall it be
considered to have been so granted either in the spiritual or the temporal domain;

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 (v) each and all of their words, deeds, actions and enactments, howsoever made, and
anything whatsoever to which these may give rise, shall be without force and shall grant no
stability whatsoever nor any right to anyone;

Summary of the Results of Heresy

Heresy comes with the following penalties:
a. Excommunication (Canon 2314, paragraph 1)
b. If they have joined a non-Catholic sect (and the Vatican II Church fits the definition),
they are infamous by law. (Canon 2314, paragraph 2). Infamy may only be removed by the
Apostolic See.
c. Ipso facto resignation from all offices in the Church, if they have publicly abandoned
the faith. (Canon 188, paragraph 4)
d. They are irregular (Canon 984). Irregularity forbids the reception of Orders and the
exercise of Orders already received. Dispensation from public irregularities is reserved to the
Apostolic See (Canons 990 and 991)
e. Cannot administer any Sacrament. (Canon 2260 and 2261)
f. If they have joined a non-Catholic sect they may not be a sponsor at Baptism. (Canon
765, paragraph 2) Nor at Confirmation, (Canon 795, paragraph 2)
g. May not receive Holy Communion. (Canon 855)
h. May not be a witness in an ecclesiastical trial. (Canon 1757, paragraph 2)
i. May not vote in an ecclesiastical election. (Canon 167, paragraph 3. If they have
joined an heretical or schismatical sect, or fallen away from the Faith, they also may not vote.
(Canon 167, paragraph 4)

Irregularity: The Forgotten Result of Heresy

Irregularity is not a censure, but a state that comes from something that renders one unfit
to be ordained or to exercise Holy Orders. Irregularity was first declared at the First Council of
the Church at Nicea. Irregularity occurs in two ways, either by crime or by defect, the latter not
being on account of sin, but on some defect that renders one unfit for the sacred ministry. Those
who are irregular are barred from Holy Orders, because they are considered unfit, not because
they are necessarily sinners. For instance, a man, who has been legitimately married twice is
considered irregular, although there is no sin involved. The Church requires more in her clergy,
because of the responsibility they have. The man, who is to minister at the altar must be worthy
of such a sublime calling.
Canon 985 states: The following are irregular from crime: 1. Apostates from the faith,
heretics and schismatics. Canon 986 states: These offenses do not cause irregularity unless they
are mortal sins, committed after Baptism, and unless they are external, whether public or occult.
Remember the presumption of law is that if the action is performed, one does so knowingly until
the contrary is proven.
Further Canon 984 states: The following are irregular from defect: (5) Men who have
incurred infamy of law. Canon 2314 states All apostates from the Christian religion (Remember
Christian and Catholic are equivalent) and each and every heretic or schismatic incur the

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following penalties: (3) if they have joined a non-Catholic sect or have publicly adhered to it,
they incur infamy ipso facto (that is by this very fact), …
There is no exception, allowing any exercise of Holy Orders already received, as there is
in some limited cases for excommunication and suspension. Also the removal of an irregularity
is reserved exclusively to the Pope. The irregular man may not receive Holy Orders, nor may
he exercise Orders already received, until recourse is had to the Pope. Even a claim of innocence
from the crime is reserved exclusively to the Pope, because the excommunication is reserved.
(Absolution is committed to the Local Ordinary by Canon 2314, but absolution from the
excommunication does not provide removal of the irregularity, since these are two totally
separate effects of heresy.)

What Is Required to Make an Offense Public?

There is a distinction between a sin and an offense. To commit the mortal sin of heresy,
it is sufficient to doubt or deny some article of Faith.
“Wherefore, if any should presume to think in their hearts otherwise than as it has been
defined by Us, which God avert, let them know and understand that they are condemned by their
own judgment; that they have suffered shipwreck in regard to faith, and have revolted from the
unity of the Church” Ineffabilis Deus, December 8, 1854, Pope Pius IX (DZ 1641)
However, if they do not express their view in any way, all they have committed is a
mortal sin, but not an offense against Canon Law. For instance if I were to doubt that Jesus is
the Son of God, then I commit the sin of heresy, but not the offense, unless….
“and what is more, that by their own act they subject themselves to the penalties
established by law, if, what they think in their heart, they should signify by word or writing or
any other external means.” Ineffabilis Deus, December 8, 1854, Pope Pius IX (DZ 1641)
If I state that I doubt that Jesus is the Son of God, then I commit the offense of heresy and
suffer all of the penalties attached thereto.
“An offense is public, if it has already been divulged, or if it was committed under or
attended by such circumstances that its divulgation may and must be prudently considered
easily possible.” (Canon 2197)
Woywod in A Practical Commentary on the Code of Canon Law, comments on this
Canon and states: “In the first place the number of witnesses to an offense and the number of
inhabitants of the place where the offense was committed, must be taken into consideration to
determine whether an offense may be said to be public. It is maintained by canonists that at
least six persons in a small town or community must know of the offense before it can be called
public, and more persons in proportion to the greater number of inhabitants before it may be
called public in larger places. … The Code calls an offense public when knowledge of it has been
spread among the people (divulgatum), or when it was committed under circumstances which
make it practically impossible to keep the offense secret.”
Charles Augustine in his A Commentary on Canon Law, volume 8, pages 15 and 16: “A
crime is public if committed under, or accompanied by, circumstances which point to a possible
and likely divulgation thereof. Canonists enumerate different degrees of publicity: almost occult
(pene occultum), which is known to at least two witnesses; famosum or manifestum, which not
only can be proved, but is known to many; and finally, notorium. From this is will be seen that a
real intrinsic distinction between a public crime and a crime notorious in fact can hardly be
established.”

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 Other Canonists confirm this publicity. A crime is certainly public, if it is published in a
book or newspaper, is seen on television, or is viewed on a better publicized website.
Saint Thomas Aquinas quotes the Decretals (II-II Q2 Reply 3): “By no means should we
accuse of heresy those who, however false and perverse their opinion may be, defend it without
obstinate fervor and seek the truth with careful anxiety, ready to mend their opinion, when they
have found the truth.” This cannot be applied to any of the men in question here, because as
Bishops, they are required by Divine and Canon Law to know their Faith, since they are part of
the ‘Teaching Church’.
“The evil will, spoken of in Canon 2199, means a deliberate will to violate a law, and
presupposes on the part of the mind a knowledge of the law and on the part of the will freedom of
action. Given the external violation of a law, the evil will is presumed in the external forum until
the contrary is proved.”, Canon 2200. In other words, if a person appears to be a heretic, then
we must presume he has become one willfully, as far as Canon Law is concerned. The proof of
his innocence is his duty, canonically. The reason for this law is that we must make judgements
in some cases. We are not judging the state of a person’s soul, as this is God’s duty, not ours!

Can a Heretic Become Pope?

How can a man be head of a Church he is not a member of? asked Saint Robert
Bellarmine. Cum Ex provides that a heretic cannot become Pope, answering Saint Robert
Bellarmine’s question.
De Romano Pontifice, Saint Robert Bellarmine: This principle is most certain. The non-
Christian cannot in any way be Pope, as Cajetan himself admits. The reason for this is that he
cannot be head of what he is not a member, now he who is not a Christian is not a member of the
Church, and a manifest heretic is not a Christian, as is clearly taught by Saint Cyprian (Liber 4,
Epitle 8), Saint Athanasius (Scr 2 Contra Arianus), Saint Augustine, liber de great. Christ. Caput
20), Saint Jerome (contra Lucifer.) and others; therefore the manifest heretic cannot be Pope.

Is The Papacy A Sacrament; A Part of Holy Orders?

The Papacy can be compared to a Sacrament with matter, form and intention:
Matter: The man elected Pope and the electors
Form: The election itself
Intention: To elect a Pope.
Since the Papacy can be resigned, and has on two occasions, Gregory XII and Saint
Celestine V, we know that the Papacy is not a Sacrament. (Canon 220) However, using this
analogy we can analyze the matter:
The Matter is the Elected and the Electors: These must all be Catholics by Divine Law,
and the Elected must be a man and have the use of reason, be baptized and not be an apostate,
heretic nor schismatic.
The Form is the election, and no matter how faulty, it is considered valid. Saint
Alphonsus states: It doesn’t matter that in past centuries some pontiff has been elected by fraud:
it suffices that he has been accepted after as Pope by all the Church, for this fact he has become
true pontiff
The Intention is presumed, because why elect a Pope, if this is not what you intend to do?

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 Saint Alphonsus talks about the form of the election, and not the matter.
Saint Thomas Aquinas states (II-II Q10 A10): “First, we may speak of dominion or
authority of unbelievers over the faithful as of a thing to be established for the first time. This
ought by no means to be allowed, since it would provide scandal and endanger the faith, for
subjects are easily influenced by their superiors to comply with their commands, unless the
subjects are of great virtue: moreover unbelievers hold the faith in contempt, if they see the
faithful fall away. Hence the Apostle forbade the faithful to go to law before an unbelieving
judge. And so the Church altogether forbids unbelievers to acquire dominion over believers, or
to have authority over them in any capacity whatever.” In speaking of heresy, Saint Thomas
states (II-II Q11 A1): “Falsehood is contrary to truth. Now a heretic is one who devises or
follows false or new opinions. Therefore heresy is opposed to the truth on which faith is
founded; and consequently it is a species of unbelief.”

Can the Pope Be Judged?

The sovereign is said to be ‘exempt from the law’, as to its coercive power, since,
properly speaking, no man is coerced by himself, and law has no coercive power save from the
authority of the sovereign. Thus then is the sovereign said to be exempt from the law, because
none is competent to pass sentence upon him if he acts against the law. … (I-II, Q96, A5)
The Primatial See can be judged by no one. Canon 1556. This is a restatement of the
Vatican Council (1870) in DZ 1830, which refers to DZ330: The first seat will not be judged by
anyone., Saint Nicolas I to Michael the Emperor, 865. Saint Leo IX on September 2, 1053 states
(Chap. 32) . . . As the hinge while remaining immovable opens and closes the door, so Peter and
his successors have free judgment over all the Church, since no one should remove their status
because “the highest See is judged by no one.” (DZ 353)
Although we cannot judge a Pope, we are allowed to judge whether or not a person was
validly elected Pope. Some may object that Saint Alphonsus states: It doesn’t matter that in past
centuries some pontiff has been elected by fraud: it suffices that he has been accepted after as
Pope by all the Church, for this fact he has become true pontiff. Saint Alphonsus is following
the basic principle that no matter how faulty the election, if a man is considered as Pope, he is
Pope, provided he was capable of being elected in the first place. Now a heretic cannot become
Pope, because how can one become head of the Church, when he is not a member of the Church?
Now heretics are manifestly outside of the church. However, Cum Ex infallibly states that a
heretic cannot become Pope or have any position in the Church. What Saint Alphonsus is
referring to is the principle that no other crime prevents a man from becoming Pope.
Baldus de Ubaldis, during the debates circulating during the Western Schism wrote:
Canon law expressly states that nobody shall try a Pope; on the contrary, Canon Law lays down
the dictum that in doubtful situations, the man elected has to be held as Pope, (DIST. lxix).

Can a Pope Become a Heretic?

The Vatican Council in 1870 infallibly declared: And indeed all the venerable Fathers
have embraced and the holy orthodox Doctors have venerated and followed their apostolic
doctrine; knowing most fully that this See of Saint Peter remains ever free from all blemish of
error, according to the divine promise of the LORD our SAVIOUR made to the Prince of His

11
disciples: “I have prayed for thee that thy faith fail not; and when thou art converted, confirm
thy brethren.” (Luke 22:32) (DZ 1836)
Saint Leo IX on September 2, 1053 states (DZ 351): Chap. 7 . . . The holy Church built
upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called
Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to
destruction, it would never be overcome; thus Truth itself promises, through whom are true,
whatsoever things are true: “The gates of hell will not prevail against it”. The same Son
declares that He obtained the effect of this promise from the Father by prayers, by saying to
Peter: “Simon, behold Satan etc.” [Luke 23:31]. Therefore, will there be anyone so foolish as to
dare to regard His prayer as in anyway vain whose being willing is being able? By the See of the
chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through
his successors, have not the comments of all the heretics been disapproved, rejected, and
overcome, and the hearts of the brethren in the faith of Peter which so far neither has failed, nor
up to the end will fail, been strengthened? …(DZ 353) Chap. 32 . . . As the hinge while
remaining immovable opens and closes the door, so Peter and his successors have free judgment
over all the Church, since no one should remove their status because “the highest See is judged
by no one.”
Pope Pius IX also infallibly condemned the error: The Roman Pontiffs and the
Ecumenical Councils have trespassed the limits of their powers, have usurped the rights of
princes, and have even erred in defining matters of faith and morals. (DZ 1723)
Benedict XV, page 270-1: First Cardinal Giorgi read the profession of Faith formulated
by the Tridentine and Vatican Councils. The Pope’s rochet, pectoral cross, and stole were put
over his night clothes, but he was to weak to sit up and read the formula. Therefore, it was read
a few words at a time, and the dying Pope repeated it. What the ritual demands is that the dying
pontiff with what is almost his last breath prove that he holds securely to the deposit of Faith of
which he was the supreme guardian.
Canon 188, paragraph 4 cannot be applied to the Pope, because he cannot become a
heretic. (Note this does not answer the controversy whether or not a Pope can become a heretic
as a private person. It can be stated that prior to the death of Pope Pius XII in 1958, this has
never happened, and all are agreed on this.)

Heresy Is Not Necessary for the World, But Faith Is!

Act of Faith (from the Catechism): O my God! I firmly believe that Thou art one
God, in three Divine Persons, Father, Son and Holy Ghost: I believe that Thy Divine Son
became Man, and died for our sins, and that He will come to judge the living and the
dead. I believe these and all the truths, which the Holy Catholic Church teaches, because
Thou hast revealed them, Who can neither deceive nor be deceived. Amen.
I believe these and all the truths, which the Holy Catholic Church teaches. The
Popes (See the Summa II-II Q1 A10) have written several Professions of Faith. This part
of the Act of Faith is inspired by the Profession of Faith prescribed by the Lateran
Council in 1102 (DZ 357) … , affirming what the holy and universal Church affirms and
condemning what she condemns. If the Catholic Church has defined it as true, I accept it, and if
the Catholic Church has condemned it as false, I condemn it. Likewise, all other things I accept
and profess, which the Holy Roman Church accepts and professes, and I likewise condemn,

12
reject, and anathematize, at the same time all contrary things, both schisms and heresies, which
have been condemned by the same Church. (DZ 1473) This is from the Profession of Faith
prescribed for the Orientals on March 16, 1743 by Pope Benedict XIV in the Constitution Nuper
ad nos.
Today the Catholic Church prescribes the Profession of Faith promulgated by the Council
of Trent, as amended by the Vatican Council in 1870 for use by all Catholics. (DZ 994-1000
See appendix Link on the Internet)

The Apparent Popes

Was Angelo Roncalli a Heretic Prior to His Election?
From the book entitled Pope John XXIII, page 258: Does the entire responsibility (for the
schism) belong to our separated brothers? It is part theirs, but in the great part it is ours, since
it has been up to us to soften the sorrow of those who suffer in schism, with gestures, with words,
with the example of our humility and charity.
The book We Have a Pope on page 36 reports the same speech in a different translation:
In September, 1957, when delivering the opening discourse at the Eastern Christianity Week at
Palermo, he concluded his speech with the question: "Is the responsibility all on the side of our
separated brethren? It is partly theirs, but largely also ours, since it belongs to us to soothe the
grief of those who suffer in schism, be deed, word, the example of our humility, and charity-
above all by those virtues which triumph over every obstacle.
This is a key statement of Roncalli. Basically, the Church is largely responsible for the
Great Schism, according to Roncalli. Is it a sin to insist on obedience to the Pope? Remember
the definition for heresy, Any baptized person who, doubts any of the truths proposed for belief
by the divine and Catholic faith. By placing the blame for the Great Schism largely on the
Church, he doubts the indefectibility of the Church

Pope John XXIII, page 213: (1952): My thoughts and my heart turn not only to our
Catholic brethren but in the same way to all Christians of whatever persuasion who share with
us Our Lord's message of love and to the great masses of many different races
The Syllabus of Errors of Pope Pius IX condemns the following: Protestantism is nothing
else than a different form of the same true Christian religion, in which it is possible to serve God
as well as in the Catholic Church. (DZ 1718)

Pope John XXIII, page 143: I have encouraged the Catholics in their attitude of not
making a public issue from the diversities existing between the two religions. (In addressing the
difference between Catholic and Orthodox)
Pope John XXIII, page 257: I will tell you in confidence that from the time when the Lord
led me in the pathways of the world to encounter men and people of an inspiration and
civilization other than Christian, which is our summary grace, I have divided the 'canonical
hours' in my daily recitation of the breviary so as to embrace in priestly prayer both the East and
the West. (Emphasis mine)

13
 In 1952 Roncalli addressed UNESCO, We Have A Pope, page 90-91: As representative
of the most ancient and vast cultural organization in the world, called into existence under the
motto: eunts docete, "Go and teach," UNESCO appeared henceforth to be not what everyone
feared it might be at first, that is, a great museum destined for the intellectual or cultural
distraction of a curious crowd, but as a great living hearth, the sparks of which would
everywhere enkindle energies and cooperation for the ends of justice, liberty, and peace for all
peoples of the earth, without distinction of race, language or religion.
Yes, without distinction of race, language or religion. (Since when is the Catholic
Church a cultural organization?)
Mission to France, page 8 (Paris 21 January, 1945): We have come to pray for Christian
Unity and we pray as Catholics; but in order to attain this particular aim we pray in union with
our brothers who belong to other Christian confessions: Orthodox, Greek and Slav; Protestants
of all shades, peoples of all nationalities and all languages who believe in Christ.
The Syllabus of Errors of Pope Pius IX condemns the following:
Everyman is free to embrace and profess that religion, which he led by the light of
reason, thinks to be the true religion. (DZ 1715)
In the worship of any religion whatever, men can find the way to eternal
salvation, and can attain eternal salvation. (DZ 1716)
Protestantism is nothing else that a different form of the same true Christian
religion, in which it is possible to serve God as well as in the Catholic Church. (DZ 1718)

Mission to France, pages 140-1 (Unesco in Paris, 18 June, 1951): Now I have noticed
that among the seventy diplomatic missions, of which only thirty are Catholic, those who seem
most responsive to the Apostolic Nuncio's words, when he is inspired by this religious sense, are
the Ambassadors in whose lands prevail a Buddhist, Confucian or Moslem tradition.
There are then certain elementary principles of a moral or religious character
which constitute the original patrimony of all peoples, and upon which an understanding must be
based, as the irreplaceable foundation of a common effort to succeed in the construction of the
true social and world order of justice and peace. 1.
These principles, perhaps not yet clearly defined with some peoples, and confused
with others, transfigured or disguised by the superimposition of ulterior growths, are
nevertheless clear and glowing to the mind of a Catholic, who sees in them the immediate
solution of the great problems of life and history. 2.
Unesco does not claim to have any direct concern with these: but in its search for
forms and methods for the diffusion of culture it takes considerable notice of them. The Catholic
who works with Unesco and in Enesco, with the maximum of prudence and discretion which
Christian charity suggests and with the maximum respect for other men's freedom of thought,
draws light and strength from these in his calculable contribution to the final success of our
common efforts.
1. The above statement contains Modernism: Saint Pius X states in Pascendi:
Here it is well to note at once that, given this doctrine of experience united with the other
doctrine of symbolism, every religion, even that of paganism, must be held to be true. What is to
prevent such experience to be met with in every religion? In fact that they are to be found is
asserted by not a few. And with what right will Modernists deny the truth of an experience
affirmed by a follower of Islam? With what right can they claim true experiences for Catholics
alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most

14
open manner, that all religions are true. Now the religious sentiment, although it may be more
perfect or less perfect, is always one and the same; and the intellectual formula, in order to be
true, has but to respond to religious sentiment and to the Believer, whatever be the intellectual
capacity of the latter. (Basically Modernists hold that all religions contain truth, which is
opposed to the teaching that only the Catholic Religion founded by Jesus Christ contains all
truth.)
2. It is also Modernist on the following basis from Pascendi: In the conflict
between different religions, the most that Modernists can maintain is that the Catholic has more
truth because it is more living and that is deserves with more reason the name of Christian
because it corresponds more fully to the dogma of Christianity. For the Modernists to live is a
proof of truth, since for them life and truth are one and the same thing. Hence again it is given
to us to infer that all existing religions are equally true, for otherwise they would not live.
No wonder Roncalli found a note in his file, that he was suspect of Modernism.

Mission to France, page 97 (Paris 2 April, 1949): 'You are Peter and on this rock I will
build my Church, and the powers of death shall not prevail against it I will give you the keys of
the kingdom of heaven, feed my sheep and my lambs. Strengthen your brethren in the faith I am
with you always, to the close of the age. (Cf. Matthew 14:18-19; 28:20; John 21:16-17; Luke
22:32) (This is the quote given by Roncalli. Look at the actual quotes given below and contrast
them)
Matthew 14:18-19: Who said to them: Bring them hither to me. And when he had
commanded the multitude to sit down upon the grass, he took the five loaves and the two fishes,
and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the
disciples to the multitudes.
Matthew 28:19-20: Going therefore, teach ye all nations: baptizing them in the name of
the Father and of the Son and of the Holy Ghost. Teaching them to observe all things whatsoever
I have commanded you. And behold I am with you all days, even to the consummation of the
world.
John 21:16: He saith to him again: Simon, son of John, lovest thou me? He saith to him:
yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. He said to him the
third time: Simon, son of John, lovest thou me? Peter was grieved because he had said to him the
third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that
I love thee. He said to him: Feed my sheep.
Luke 22:32: But I have prayed for thee, that thy faith fail not: and thou, being once
converted, confirm thy brethren.
Notice these last two references: I am with you always, to the close of the age. Says
Roncalli.
Matthew 28:19-20: Going therefore, teach ye all nations: baptizing them in the
name of the Father and of the Son and of the Holy Ghost. Teaching them to observe all things
whatsoever I have commanded you. And behold I am with you all days, even to the
consummation of the world. Says Sacred Scripture.
There is a big difference here between the end of the world and the end of the age. The
latter indicates that there is another age coming, which is contrary to the teaching of Saint
Augustine, who says that we are in the last age. This is the teaching of the New Age Movement.

What Are the Results of Roncalli’s Heresy?

15
 First of all Angelo Roncalli ceased to be a member of the Catholic Church, therefore he
was incapable of becoming head of the Church in 1958. Since he did not become Pope, he
actually became the second AntiPope John XXIII, the first being in 1410 to 1415, during the
Western Schism. In fact Roncalli hauled out a statue of the first AntiPope, Hippolytus, and
displayed it prominently in the Vatican. This made Roncalli the 41st AntiPope in history.
However, there is one major difference, Roncalli became an AntiPope during an interregnum,
which is a first in history. In the past there was always a Pope reigning concurrently with the
AntiPope.
II Thessalonians 2:6-7: And now you know what withholdeth, that he may be revealed in
his time. For the mystery of iniquity already worketh: only that he who now holdeth do hold,
until he be taken out of the way. The Pope is this withholding power, which Saint Paul is
referring to.
II Thessalonians 2:3: Let no man deceive you by any means: for unless there come a
revolt first, and the man of sin be revealed, the son of perdition Who opposeth and is lifted up
above all that is called God or that is worshipped, so that he sitteth in the temple of God,
shewing himself as if he were God. When the Pope is taken out of the way and ceases to
withhold, then the Man of Sin, the Antichrist can come. However, I do not think that Roncalli is
the Man of Sin.
Further results:
The appointment of 35 Cardinals, including Giovanni Baptiste Montini were invalid.
This would make the 1963 election invalid for admitting so many unqualified electors. (85
entered the 1963 election, and 35 is more than one third, thus rendering the 1963 election
invalid.)
The change in Calendar in 1960 is invalid, which reduced many feasts to mere
commemorations. (See the decree Rubricarum Instructum and the supporting decrees as well as
the Calendar, which is based on Modernist propositions.)
The First Session of Vatican II was not a Catholic Council, as well as all subsequent
sessions.
The consecration of Albino Luciani as Bishop by Roncalli was illicit.

Was Giovanni Baptiste Montini a Heretic Prior to His

Election?
The Rhine Flows Into the Tiber, page 27: Cardinal Montini also declared his
wholehearted support of the principle that "ceremonies must once again be reduced to a more
simple form."
Pope Pius VI condemned the following Jansenist proposition (DZ 1533): The proposition
of the synod (of Pistoia) by which it shows itself eager to remove the cause through which, in
part, there has been introduced a forgetfulness of the principles relating to the order of the
liturgy, "by recalling it (the liturgy) to a greater simplicity of rites, by expressing it in the
vernacular language, by uttering it in a loud voice"; as if the present order of the liturgy,
received and approved by the Church, had emanated in some part from the forgetfulness of the
principles by which is should be regulated,-rash, offensive to pious ears, insulting to the Church,
favorable to the heretics against it.

16
 In the early 1960's Montini wrote a book called The Church. Since this was all written
prior to his 'election', any heresy here obviously disqualifies him as papabile. We shall quote
from this on various subjects:

Liturgy
The Church, page 56: Again, we might mention the incipient use of living languages in
the liturgy. This contradicts the infallible teaching of the Council of Trent: If anyone says that
the rite of the Roman Church, according to which a part of the canon and the words of
consecration are said in a low tone, is to be condemned, or that the Mass ought to be celebrated
in the vernacular only, or that water should not be mixed with wine that is to be offered in the
chalice because it is contrary to the institution of Christ: let him be anathema. (DZ 956)

Separation of Church and State

The Church, page 98: Providence has blessed us with one great fortune, that of providing
us with a vicar of Christ who is no longer burdened with any territorial sovereignty, unless we
mean to refer to the surviving fringe of land that is certainly useless as an instrument of power
and is but a tiny though unmistakable symbol of independence and freedom.
Pope Pius IX condemned the error: The abolition of the civil power which the Apostolic
See possesses, would be extremely conducive to the liberty and prosperity of the Church. (DZ
1776)
The Church, page 105: Whereas in the Middle Ages there was one sole concept of
society, Christendom as governed by two powers, today we think of two societies as separate and
sovereign yet sharing the same citizens.
The Church, page 183: The process involving the progressive distinction and separation
of Church and State excludes any participation whatsoever by civil society in the Council itself.
This separation also excludes any interference by worldly powers and temporal interests in the
course of this magnificent event, at once human and religious. It is a very great historical event,
a great human and visible phenomenon,
Pope Pius IX condemned the error: The Church is to be separated from the state, and the
state from the Church. (DZ 1755)

Modernism
This is a difficult heresy to pin down and identify, although it pervades this whole book.
In reading this book (The Church by Montini), I found various Modernistic terms to appear
regularly. (In preparing a new presentation on an old subject, I review the research, looking at
any new sources I may have available.) Words, such as immanence, phenomenon, and
experience, appear regularly. (I strongly recommend reading Pascendi of Pope Saint Pius X.)
The Church, page 218: A council proves and confirms another fundamental point of
ecclesiology as it corroborates doctrine with experience, for doctrine is founded on experience:
in this case, the Church's social constitution. In Pascendi, Pope Saint Pius X quotes the Vatican
Council: If anyone says that divine revelation cannot be made credible by external signs, and
that therefore men should be drawn to the faith only by their personal internal experience or by

17
private inspiration, let him be anathema. He goes on further to state: For the Modernist
Believer, on the contrary, it is an established and certain fact that the divine reality does really
exist in itself and quite independently of the person who believes in it. If you ask on what
foundation this assertion of the Believer rests, they answer: In the experience of the individual.
The Church, page 206: It may well be that a new certitude has yet to be reached after all,
though its need has certainly been acknowledged. Modern man needs, craves for a reality that is
neither physical alone nor economic, scientific, rational alone, but spiritual as well. And not: I
am speaking of reality and not of myth.
The Church, page 210: Now this vital aim that the apostolic mission has adopted as its
own law admits and demands that the religious message, in its authentic content, be adapted to
the intelligence and in part also the taste of men who in the course of centuries have changed
their language and mental habits. It is a question of cleaning up and restoring the external
appearance of religion, of facilitating its circulation through the language, culture and art of our
age. And this the Council will do, even if it should defend Latin as a sacerdotal and universal
language, even if it should preserve our immortal liturgy in its genuine and marvelous
expressions. And there will be more things of interest to our world, I believe. (Montini is urging
us to adapt to the taste of men, which is part of the experience on which Modernists say doctrine
is based.)
The Church, page 185: It (The Church) will divest itself, if necessary, of any old royal
cloak still remaining on its sovereign shoulders, so that it may clothe itself with the simpler
forms demanded by modern taste.

Miscellaneous Quotes
Before proceeding it is strongly recommended that all read A catechism of Modernism,
which is based on Pope Saint Pius X’s Encyclical Pascendi.
The Church, page 54-5: There is another manifestation that likewise bears witness to the
Church's solicitude to help us share in the benefits of its faith and civilization. It is the
elaboration of a social doctrine. Both human and receptive, this doctrine acknowledges that the
changes which modern life brings about in social structures are both right and inevitable-and it
is imperative that as new institutions arise they should find already formulated, a general plan of
justice and human goodness. (Here is another mention of evolution.)
The Church, page 113: If the Church's dogmas are true and express realities; if they are
contained within the sphere of thoroughly meditated concepts and thoroughly examined
formulations, so that they deny nothing that is certain and affirm nothing that is uncertain, why
we should we renounce them? It will be difficult to prove that these assertions are true, but if
they should turn out to be so, why they should the man of culture, the man of thought reject
them? The Church, page 118: The Church is a mystery because it is a divine thought. "I will
build my church," says Christ, architect of this immense human edifice. (Matthew 16:18)
(Emphasis mine)
The Church, page 106: The Church is a problem. And here we face a strange
phenomenon indeed.
The Church, page 187: We are thus led to reflect for a moment on that cast and multi-
dimensional category of brothers who are Christians, still privileged to bear such a great name
though separated from the unity of the Catholic Church.

18
 What Is the Result of Montini’s Heresy?
The Church, page 74: I remember the bleak experience I had in visiting certain
cathedrals that were born in the Catholic faith, and remained in that faith for centuries, forming
a kind of mystical hearth for the devotion and worship of apostles and fathers, or saints and the
christian populace. Later, as these cathedrals were taken over by Protestants, their altars were
removed, and I saw as it were a huge decapitated body: the hall was still capable of responding
to hymn and prayer, yet something vital seemed to be missing, something like a burnt out fire.
And I remember another impression, more tender and no less sorrowful, which I experienced in
England this time. I entered magnificent cathedrals and frequently found them empty: for long
periods of time empty of the faithful and invariably empty of the heart that for us dwells in the
tabernacle-empty, that is, of Christ's mystical and real body. At evening time however the
cathedrals became filled with the sweetest of songs, but whence they came I do not know. The
whole cathedral seemed to be filled with its own singing, as a single violin producing sweet
melodies that at times are as mournful as plaintive wails arising out of statues and tombs, and at
other times as serene and brilliant as voices of invisible angels soaring about under those
immense gothic vaults.
In 1978-8 I visited Rome and something seemed to be missing from the great Basilicas.
Montini as Paul VI lit the fire that removed our Lord Jesus Christ from the churches, and these
churches were decapitated, the altars removed, etc. However, there were no angels flitting about,
nothing redeeming in the rape that had been perpetrated on these basilicas, nay on all of our
churches! Not even a Dies irae rose in these places to lament their pitiful condition.

Consequences of the Heresy of Montini

Montini did not become Pope. (There are two reasons he was not Pope; Roncalli's
heresies and then his own.)
Vatican II is not a Catholic Council; therefore Catholics should pay no regard to the
documents that came from it, any more than they would the Jansenist Synod of Pistoia.
The changes in the rites of the Sacraments are not to be accepted.
Any change in the laws of fasting and abstinence are to be ignored.
And many more

Was Albino Luciani a Heretic Prior to His Election?

In God's Name, page 24: If you come across error, rather than uprooting it or knocking it
down, see it you can trim it patiently, allowing the light to shine upon the nucleus of goodness
that usually is not missing even in erroneous opinions.
In God's Name, page 33: 1. It is easier, given the confusion caused by the press, to find
married persons who do not believe they are sinning. If this should happen, it may be opportune,
under the usual conditions, not to disturb them. 2. Toward the penitent onanist, who shows
himself to be both penitent and discouraged, it is opportune to use encouraging kindness, within
the limits of pastoral prudence.. 3. Let us pray that the Lord may help the Pope to resolve this
question. There has never perhaps been such a difficult question for the Church-both for the

19
intrinsic difficulties and for the numerous implications affecting other problems, and for the
acute way in which it is felt by the vast mass of the people.
In God's Name, page 60: Protecting and promoting the inviolable rights of man is the
essential duty of every civil power. The civil power must therefore guarantee to every citizen,
through just laws and through other suitable means, the effective protection of religious liberty.
From Dignitatis Humanae, on which Luciani commented: On other occasions the Church has
found itself confronted by serious situations in society against which the only reasonable
possibility was obviously not the use of repressive methods but the adoption of moral criteria
and juridical methods which favored the only good which was then historically possible: the
lesser evil. Thus Christian morality adopted the theory of the just war; thus the Church allowed
the legalization of prostitutes (even in the Papal States), while obviously it remained forbidden
on a moral level. And so also for divorce
In the Encyclical, Quanta Cura, Pope Pius IX states: And from this wholly false idea of
social organization they do not fear to foster that erroneous opinion, especially fatal to the
Catholic Church and to the salvation of souls, called by Our predecessor of recent memory,
GREGORY XVI, insanity: namely, that 'liberty of conscience and of worship is the proper right
of every man, and should be proclaimed and asserted by law in every correctly established
society; that the right to all manner of liberty rests in the citizens, not to be restrained by either
ecclesiastical or civil authority; and that by this right they can manifest openly and publicly and
declare their own concepts, whatever they may be, by voice, by print, or in any other way."

Was Karol Wojtyla a Heretic Prior to His Election?

Note that there are many heresies attributed to Karol Wojtyla, which are documented in
many places on the internet. It is sufficient to find one pre-election heresy to prove that Wojtyla
was not papabile. Actually as a Cardinal of heretical Anti-Pope Paul VI, this alone is sufficient
to prove the invalidity of his election.
Sign of Contradiction, Foreword to the American Edition by John Krol: Cardinal Wojtyla
preached the annual Lenten Retreat in March 1976 to Pope Paul VI and his co-workers. The full
text of the twenty-two conferences delivered during the retreat are presented in this volume
under the original title of "Sign of Contradiction."
Canon 2203: If the offender foresaw the infraction of the law and nevertheless, neglected
to use those precautions which any prudent person would have employed, the guilt is practically
equivalent to deliberate violation of the law. By his silence, Montini therefore participated in
Wojtyla's heresies listed below, since this was a retreat given to him.
Sign of Contradiction, page 40: Forty days after the Nativity the Church celebrates an
event full of spiritual significance. On that day the Son of God, as a tiny child of poor parents,
born in a rough out-house in Bethlehem, was carried into the temple in Jerusalem. (Emphasis
Mine)
Sign of Contradiction, page 16: This God is professed in his silence by the Trappist or the
Camaldolite. It is to him that the desert Bedouin turns at his hour for prayer. And perhaps the
Buddhist too, wrapt in contemplation as he purifies his thought preparing the way for Nirvana.
This is Modernism, condemned by Pope Pius X: Here it is well to note at once
that, given this doctrine of experience united with the other doctrine of symbolism, every
religion, even that of paganism, must be held to be true. (And this is what Wojtyla is implying,
when we says that God is professed by the Trappist, the Camoldolite, the Bedouin (Moslem) and

20
the Buddhist) What is to prevent such experience to be met with in every religion? In fact that
they are to be found is asserted by not a few. And with what right will Modernists deny the truth
of an experience affirmed by a follower of Islam? With what right can they claim true
experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some
confusedly, others in the most open manner, that all religions are true. Now the religious
sentiment, although it may be more perfect or less perfect, is always one and the same; and the
intellectual formula, in order to be true, has but to respond to religious sentiment and to the
Believer, whatever be the intellectual capacity of the latter. In the conflict between different
religions, the most that Modernists can maintain is that the Catholic has more truth because it is
more living and that is deserves with more reason the name of Christian because it corresponds
more fully to the dogma of Christianity.
The Making of the Popes 1978, page 208, quoting Karol Wojtyla from the Second
Vatican Council: The church should so speak that the world may see that it is not only teaching
but also seeking a just solution to human problems … helping the world find the solutions by
itself and excluding an ecclesiastical mentality; lamentations over the wretched state of the
world … moralizing and exhorting are to be avoided. (Omissions omitted in the original)
Matthew 10:32-33: Every one therefore that shall confess me before men, I will also
confess him before my Father who is in heaven. But he that shall deny me before men, I will also
deny him before my Father who is in heaven. Isn’t Wojtyla saying that we should deny the
moral law given to us by Christ and let the world work out their own moral law. Isn’t this
denying Jesus?

And There Are Many Other Things

These heresies are presented to demonstrate that these four men (i.e. Roncalli, Montini,
Luciani and Wojtyla) were not papabile, that is they were incapable of being elected Pope.
Many other heresies have been connected with these men.
Just as mortal sin is contrary to charity, so is disbelief in one article contrary to faith.
Now charity does not remain in a man after one mortal sin. Therefore neither does faith, after a
man disbelieves one article of faith. (Saint Thomas in the Summa, II-II Q5 A3) I answer that,
neither living nor lifeless faith remains in a heretic who disbelieves one article of faith.
Therefore we must conclude that to reject one article of faith is to reject faith itself.

The Solution
Is It Necessary to Have a Pope?
Thirdly, likewise, with a firm faith I believe that the Church, guardian and mistress of the
revealed word, was instituted proximately and directly by the true and historical Christ Himself,
while he sojourned among us, and that the same was built upon Peter, the chief of the apostolic
hierarchy, and his successors until the end of time. Oath Against the Errors of Modernism (DZ
2145)

21
 Vatican Council (DZ 1825): If anyone then says that it is not from the institution of Christ
the Lord Himself, or by divine right that the blessed Peter has perpetual successors in the
primacy over the universal Church, or that the Roman Pontiff is not the successor of the blessed
Peter in the same primacy, let him be anathema.
Therefore we must infallibly conclude that it is absolutely necessary to have a Pope.
Saint Antonine of Florence (as reported in Studies in Church History, volume 2, page
530): Although it is necessary to believe that there is but one supreme head of the Church,
nevertheless, if it happens that two Popes are created at the same time, it is not necessary for the
people to believe that this one or that one is the legitimate Pontiff; they must believe that he
alone is the true Pope who has been regularly elected, and they are not bound to discern who
that one is; as to that point, they may be guided by the conduct and opinion of their particular
pastor. However, note well, he requires them to be subject to the Pope. Since he wrote at the
time of the Western Schism, he did not consider the possibility of an heretical claimant.
However, in our times, certain claimants can be set aside for heresy, since it is impossible for
someone to be head of the Church he has left by heresy.

Claimants to the Papacy

The claimants to the Papacy can be divided into three groups:
1. Angelo Roncalli (Anti-Pope John XXIII-II) and his successors, who have already
been discussed
2. Those self-appointed by some apparition or “divine inspiration”.
3. Those who have been elected.

Self-Appointed
All of these claimants can be rejected, because the Pope is elected as demonstrated above.
Note, some of these may be spurious. One claimant was apparently invented, using modern
technology and does not even actually exist. This is reported by Robert Hess on his website.
Clement XV (Michael Collin) Died 1974
Peter II (Only rumors exist about this man, who may be deceased.)
Gregory XVII-II (Clemente) 1978
Gregory XVII-III (Canada)
Chester Olszewski, Chriszekial Elias in 1977, then Peter II in 1980. Bradford,
Pennsylvania. Defrocked Episcopalian priest. Source: Philadelphia Inquirer, June 19, 1997, Page
B01.
Unknown, Peter Athanasius II, 1984.Belgium then Canada. Possibly one of the Belgian
Peter II's.
Pierre Henri Bubois, Peter II, date unknown.Brussels, Belgium.

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 Francis Konrad Schuckardt, Hadrian VII, 1984. Spokane, Washington. Currently lives in
San Francisco, California.
Fr. Valeriano Vestini, O.F.M. Cap., Valeriano I, 1990. Chieti, Italy.
Blasio Jesheck Ahitila, 1991. Deceased. Kenya, Africa.
Maurice Achieri, Peter II, 1995. Le Perreux, France. Line of consecration: back to
Joseph Rene Vilatte (Old Catholic roots).
Julius Tischler, Peter II, date unknown. Germany. Born in 1908, most likely deceased.
Leo XIV, no information reported
Gregory XIX, claims to be successor or replacement to Gregory XVII-III

Elected
Saint Alphonsus states: It doesn’t matter that in past centuries some pontiff has been
elected by fraud: it suffices that he has been accepted after as Pope by all the Church, for this
fact he has become true pontiff.
Gregory XVII-I (Giuseppe Cardinal Siri)
The Siri claim is based upon rumor and probably fiction. It was originally
claimed that he was elected in the ’63 and both ’78 conclaves, but prevented from proclaiming
his election. As demonstrated above all three election were invalid. However, after Will the
Catholic Church Survive the Twentieth Century? proved this invalidity, the story changed to an
1958 election of Siri. Since he died without ever claiming to be Pope or appointing visible
Cardinals, his claim can truly be said to be a dead issue.
Michael (David Bawden), July 16, 1990 The validity of this election is based upon the
proofs set forth in Will the Catholic Church Survive the Twentieth Century? The news of this
election was carried world-wide in the secular press. Not only did local news papers (Kansas
City Star, and The Topeka Capital Journal) carry the news, the internal news wires carried the
news world-wide, as requests for information were received from several countries. Reuters and
UPI also carried news of the Papal Election.
Linus II Fr. Victor Von Pentz, Linus II, 1994. London, England.
Linus was aware of the previous election of Michael, but failed to investigate it as
required. He relied on a calumnious rumor that Michael had resigned in favor of his election.
However, an eyewitness to this election and participant Dr. Lopez-Gaston, reports that the claim
of Michael as Pope was not considered in this election.
Pius XIII October 24, 1998
One chapter of Will the Catholic Church Survive the Twentieth Century? Was
devoted to the refutation of Pulvermacher’s heresies on jurisdiction, namely: Jurisdiction, During
the Great Apostasy. As a heretic, Pulvermacher was not papabile. Furthermore, this election
was held by phone, violating the laws of Pope Pius XII that no phone is permitted in the
conclave and the general principle of Canon Law that only those electors physically present at
the place of election may vote.
Pope Benedict XIV says: to-day it is evident that Urban VI, and his successors were
legitimate Pontiffs. Urban VI was the first elected at the time of the Western Schism, a second
claimant elected by the same Cardinals six months later and a third line started at the Council of
Pisa, which none hold to be legitimate. 40 years after the election of Urban VI, his successor, the
true Pope, Gregory XII, resigned in favor of a new election at the Council of Constance.

23
 WHO IS THE POPE?
Based upon the evidence presented, Michael is Pope, because he was the first man
elected after the death of Pope Pius XII, who was capable of being elected. (Angelo Roncalli was
not papabile, as proven above.) Following the precedent established by Benedict XIV in
declaring Gregory XII Pope in the Western Schism, the first man elected is the Pope. Remember
what Saint Alphonsus said: It doesn’t matter that in past centuries some pontiff has been elected
by fraud: it suffices that he has been accepted after as Pope by all the Church, for this fact he
has become true pontiff.
However, a word should be said on the attempt to notify potentially qualified electors.
200 copies of Will the Catholic Church Survive the Twentieth Century? Were sent world-wide to
all sede vacantists on Radko Jansky’s list, except those known personally to be heretics. Efforts
were made from 1987 to 1990 to contact people on this subject. Fr. Saenz was the first to
promote an election, and it is entirely possible he was martyred in the late ‘70’s for his efforts.
At this time it was proposed to elect Lefebvre, but it has been demonstrated that he was a heretic
at that time, and he admits to signing documents at Vatican II which can be proved heretical.
Therefore Lefebvre was not papabile. Then the effort was carried on by Benjamin Dryden, who
wrote promoting it, but nothing was ever done. Eventually Thomas Hempel of Missouri joined
with Dryden. Meanwhile Bishop Thuc, who also participated in the heretical Vatican II and
thus must be considered excommunicated, declared that the Papal See was vacant to support his
consecrating bishops. It was rumored at the time (1982), that these men were consecrated to
preserve the Apostolic Succession, until a Pope could be elected. Looking back it is obvious that
he should have called for an election and submitted himself to the Pope thus elected for
absolution and removal of the irregularity attached to heresy, then consecrate the Pope bishop.
Reading the attachments to his declaration on which it is based, especially Unam Sanctam, which
states: Indeed we declare, say, pronounce, and define that it is altogether necessary to salvation
for every human creature to be subject to the Roman Pontiff. The rumor appears to be true.
Further Dr. Lopez-Gaston, who is consecrated in this line, states that Thuc proceeded to
consecrate for this reason alone. Therefore these men are unfaithful to Thuc, when they refuse to
submit themselves to the Roman Pontiff, but rather set up their own little churches, which Dr.
Lopez-Gaston and two other Thuc-line bishops declare to be in schism in a 2001 declaration.
After Thuc died the prophesy of one of the Lefebvrites came true with Two Bishops in Every
Garage, including a couple in the Dissident Dozen, which broke from Lefebvre in 1983 over the
sede vacante proposition, which opinion Lefebvre knew they held from 1978, but did nothing
until 1983. Three of these men have attempted to become bishops; two in the Thuc line and
another from Fr. Mendez, who was appointed bishop by anti-Pope John XXIII in 1960.
And so very little was done on the election front, except for an article by Teresa Benns in
the early ‘80’s calling for an election and advising the electors to bring along a copy of
Denzinger’s Enchiridion Symbolorum and give their placet (it is pleasing) to every doctrine set
forth by the Church and compiled by Denzinger in this book. However, nothing was done, until
Benns and Bawden got together on the project in 1987, contacting Dryden and Hempel. By 1989
there was a small group of people world-wide stating they wanted an election, but no one was
doing anything, and Benns and Bawden discovered that some were holding various heresies long
ago condemned by the Church. Therefore they concluded that a book must be written in May
1989 commenced writing Will the Catholic Church Survive the Twentieth Century? The book

24
went to press on December 12, 1989, and was published world-wide on January 25, 1990. (Note
only one chapter had been completed prior to May of 1989, Jurisdiction, During the Great
Apostasy, which refutes Lucian Pulvermacher’s heresies on this subject, written in 1985 by
Bawden. Benns wrote most of the book, although both collaborated on the entire book.
What was interesting was the strange reaction, once Will the Catholic Church Survive the
Twentieth Century? was finally published. One by one the various people, who previously
promoted an election decided they did not want to participate. Two men, Mock and Henry came
the day before the election to attempt to prevent it, but failed. Three others, Thomas Hempel and
two of his sons arrived an hour late on the day of the election, apparently with the same idea in
mind. They were late, although they should have known how long a trip it was, since two of
Hempel’s children had made the same drive the year before. Also to arrive on the day of the
election when you had notice of the date for some time is imprudent. And so, despite the efforts
to summon electors from throughout the world, only six arrived. Canon Law provides that the
electors who present themselves at an election can validly proceed, presuming the others that fail
to present themselves give up their right to vote.

Where Peter Is, There Is the Church

Saint Ambrose penned this many centuries ago. With the election of Pope Michael the
faithful could again submit to the Bishop of Rome, the Successor of Saint Peter. Now we must
consider who the Church considers are Her members of the Church at this time, not what anyone
else thinks. The reason is simple. It is the members of the Church that matter in accepting the
Pope, and not those who find themselves outside of the Church, even if they have been deceived
into thinking that they are within the Church.
By baptism a person becomes a subject of the Church of Christ with all the rights and
duties of a Christian, unless, in so far as rights are concerned, there is some obstacle impeding
the bond of communion with the Church, or a censure inflicted by the Church. (Canon 87) For
not every sin, however great it may be, is such as of its own nature to sever a man from the Body
of the Church, as does schism or heresy or apostasy. (Pope Pius XII, Mystici Corporis Christi)
For there shall arise false Christs and false prophets and shall shew great signs and wonders,
insomuch as to deceive (if possible) even the elect. (Matthew 24:24) And what is to be thought
of those, who have been deceived or honestly think they are in the Church, but are actually
outside of the Church.
The practice of the Church in receiving those validly baptized in heretical or schismatic
sects is to have them make the Profession of Faith, abjure their heresy and then be juridically
absolved. Although they have probably not incurred the censure of excommunication, the
Church requires absolution in any case, therefore considering that they do not constitute a part of
the Church until this is completed. The same is true of those baptized in the Church, but who
defect into heresy or schism. Therefore, we must conclude that all who have been deceived are
considered outside of the Church, until they are received back into the Church. (See Will the
Catholic Church Survive the Twentieth Century? for a more detailed consideration of this
subject. Let us go into more detail.
It is obvious that all sede occupantists, that is those who consider Karol Wojtyla to be
pope are schismatics, because it can be easily demonstrated that he is an heretical usurper. Saint
Antonine of Florence (as reported in Studies in Church History, volume 2, page 530): Although it
is necessary to believe that there is but one supreme head of the Church, nevertheless, if it

25
happens that two Popes are created at the same time, it is not necessary for the people to believe
that this one or that one is the legitimate Pontiff; they must believe that he alone is the true Pope
who has been regularly elected, and they are not bound to discern who that one is; as to that
point, they may be guided by the conduct and opinion of their particular pastor. Although this
is true, to accept a heretic is to join his heretical church. At the time of Saint Antonine, there
were three claimants, but none were heretical.
The materialiter-formaliter crowd, who consider that somehow by sitting physically in
the Vatican, Wojtyla is impeding (hence the other term sedes impedita) the Papacy are in essence
rejecting the infallible decree of the Vatican Council, that Peter will have perpetual successors.
(DZ 1825)
This leaves us with the sede vacantists, that is those who believe that Karol Wojtyla is
not Pope. When this term originated in the book, Sede Vacante, of the late Fr. Saenz, it meant
those who knew Montini (Wojtyla’s predecessor) was a heretic and therefore an antipope and
were working toward electing a Pope. However, in the 1980’s after Fr. Saenz was murdered this
term came to mean those who accepted the fact that Roncalli, Montini, Luciani and Wojtyla are
all antipopes, but also considered in practice that there will never be another Pope. The clerical
leaders of the various sede vacantist groups have set up their own mini-churches similar to the
Old Catholics and the Old Roman Catholics. Their followers are at least material heretics,
because in essence they are holding the heretical position that there will never be another Pope.
There is a second group, the home-alone people, who accept the fact that the Traditionalist
clergy have no jurisdiction (As proven in Jurisdiction, During the Great Apostasy in the book
Will the Catholic Church Survive the Twentieth Century?). These people act as if there will
never be another Pope. Therefore they are also material heretics.
And this leaves the faithful few, who worked for and eventually elected a Pope in 1990.
Those who rejected this election are not Catholic, as Thomas Hempel stated in 1988, when
discussing the matter. Mr. Hempel stated, that when we elected a Pope, those who refuse to
accept him will not be Catholic. The 1990 election of Pope Michael was prepared for with proof
that all the known claimants to the Papacy were either dead or invalidly elected, as demonstrated
above and in Will the Catholic Church Survive the Twentieth Century? Neither the 1994
election of Victor Von Pentz, nor the 1998 election of Lucian Pulvermacher considered all of the
claimants, ignoring Pope Michael. The fact that the 1998 election of Pulvermacher violated the
very principles of Church Law by being a phone in election and that the man elected was a
heretic are further proof of the invalidity of that election.
The claims that Giuseppe Siri need not be considered for several reasons:
1. Siri never claimed to be Pope.
2. Siri participated in Vatican II and the invalid elections of 1963 and 1978.
3. Siri died on May 2, 1989, thus leaving a sede vacante, if he had been elected in 1958.
4. Those proposing the theory of his election stated that he was elected in 1963 and both
1978 elections, which have been demonstrated to be invalid in Will the Catholic
Church Survive the Twentieth Century? and elsewhere.
5. Only after Will the Catholic Church Survive the Twentieth Century? proved the
invalidity of the 1963 and 1978 election, did the Siri theorists propose that Siri was
elected in 1958.
All other claims are either new inventions by The Enemy to deceive or have been long
ago disproved.

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 SUMMARY OF THE DOCTRINE OF THE PAPACY
JURISDICTION OF THE POPE
Matthew 16:15-19: Jesus saith to them: But whom do you say that I am? Simon Peter
answered and said: Thou art Christ, the Son of the living God. And Jesus answering said to him:
Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my
Father who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build
my church, and the gates of hell shall not prevail against it. And I will give to thee the keys of
the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in
heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.
Canon 219: The Roman Pontiff legitimately elected obtains, from the moment he accepts
election, the full power of supreme jurisdiction by divine right.
Canon 218: As the successor to the primacy of St. Peter, the Roman Pontiff has not only
the primacy of honor, but also supreme and full jurisdiction over the universal Church, in
matters of faith and morals as well as in those pertaining to the discipline and government of the
Church throughout the whole world. This power is episcopal, ordinary and immediate, and
extends over each and every church, and over each and every pastor as well as over the faithful,
and is independent of all human authority.

A. Writes and interprets Canon Law

B. Judges greater matters. Canons 220; 1557/1
C. Is judged by none Canon 1556
D. Accepts appeals Canon 1559
E. Judges the entire Catholic world. Canon 1597
Saint Leo IX on September 2, 1053 states; DZ 353 Chap. 32 . . . As the hinge
while remaining immovable opens and closes the door, so Peter and his
successors have free judgment over all the Church, since no one should
remove their status because “the highest See is judged by no one.”
F. Appoints Bishops, Archbishops and Cardinals. Canons 952 and 953
G. Is not bound by Church Law, but of course by the Law of God.

INFALLIBILITY OF THE POPE

Luke 22:31-32: And the Lord said: Simon, Simon, behold Satan hath desired to have you,
that he may sift you as wheat. But I have prayed for thee, that thy faith fail not: and thou, being
once converted, confirm thy brethren.
Saint Leo IX on September 2, 1053 states; DZ 351 Chap. 7 . . . The holy Church built
upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called
Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to
destruction, it would never be overcome; thus Truth itself promises, through whom are true,
whatsoever things are true: “The gates of hell will not prevail against it”. The same Son
declares that He obtained the effect of this promise from the Father by prayers, by saying to
Peter: “Simon, behold Satan etc.” [Luke 23:31]. Therefore, will there be anyone so foolish as to
dare to regard His prayer as in anyway vain whose being willing is being able? By the See of the

27
chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through
his successors, have not the comments of all the heretics been disapproved, rejected, and
overcome, and the hearts of the brethren in the faith of Peter which so far neither has failed, nor
up to the end will fail, been strengthened?
For the Holy Ghost was not promised to the successor of Peter that by His revelation
they might disclose new doctrine, but that by His help they might guard sacredly the revelation
transmitted through the apostles and the deposit of faith, and might faithfully set it forth. Indeed,
all the venerable fathers have embraced their apostolic doctrine, and the holy orthodox Doctors
have venerated and followed it, knowing full well that the See of St. Peter always remained
unimpaired by any error, according to the divine promise of our Lord and Saviour made to the
chief of His disciples: "I have prayed for thee, that thy faith fail not: and thou, being once
converted, confirm thy brethren" (Luke 22:32), DZ 1836: Vatican Council.
Vulgate refers us to John 17:9, 11, 15:
John 17:9: I pray for them. I pray not for the world, but for them whom thou hast given
me: because they are thine.
John 17:11: And now I am not in the world, and these are in the world, and I come to
thee. Holy Father, keep them in thy name whom thou hast given me: that they may be one, as we
also are.
John 17:15: I pray not that thou shouldst take them out of the world, but that thou
shouldst keep them from evil.
Brethren can mean the Apostles and their successors, the Bishops, as well as the Faithful.
Confirm: 1. To make firm; strengthen; establish; encourage.
Saint Thomas quotes Saint John Chrysostom: Now He said not, ‘I have granted’, but I
have prayed. (It should be noted that Saint Thomas also teaches that Christ’s prayers are always
heard.) For He speaks humbly as approaching His Passion, and that He may manifest His
human nature. For He who had spoken not in supplication, but by authority, “Upon this rock I
will build My Church, and I will give thee the keys of the kingdom of heaven”, how should He
have need of prayer that He might stay one agitated soul? He does not say, “I have prayed that
thou deny not,” but that thou do not abandon thy faith.
Then he quotes Theophylus: For albeit thou art for a time shaken, yet thou holdest stored
up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan
then seeks to harm thee, because he is envious of My love for thee, but not withstanding that I
have prayed for thee, thou shalt fall. Hence it follows, and he thou art converted, strengthen thy
brethren. As if he says, After thou hast wept and repented thy denial of Me, strengthen thy
brethren, for I have deputed to thee to be the head of the Apostles. For this befits thee who art
with Me, the strength and rock of the Church. And this must be understood not only of the
Apostles who then were, but of all the faithful who were about to be, even to the end of the world;
that none of the believers might despair, seeing that Peter though an Apostle denied his Lord, yet
afterwards by penitence obtained the high privilege of being the Ruler of the world.
Pope Pius XII infallibly declares: Nor must it be thought that what is expounded in
Encyclical letters does not of itself demand consent, since in writing such Letters the Popes do
not exercise the supreme power of their Teaching Authority. For these matters are taught with
the ordinary teaching authority, of which it is true to say: "He who heareth you, heareth Me";
and generally what is expounded and inculcated in Encyclical Letters already for other reasons
appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents
purposely pass judgment on a matter up to that time open to dispute, it is obvious that that

28
matter, according to the mind and will of the same Pontiffs, cannot be any longer considered a
question open to discussion among theologians. Humani Generis

FEED MY SHEEP
John 21:15-18: When therefore they had dined, Jesus saith to Simon Peter: Simon, son of
John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee.
He saith to him: Feed my lambs. He saith to him again: Simon, son of John, lovest thou me? He
saith to him: yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. He said
to him the third time: Simon, son of John, lovest thou me? Peter was grieved because he had said
to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou
knowest that I love thee. He said to him: Feed my sheep. Amen, amen, I say to thee, When thou
wast younger, thou didst gird thyself and didst walk where thou wouldst. But when thou shalt be
old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee wither thou
wouldst not.
Saint Thomas quotes Alcuin, advising the Pope (commenting on John 21:16-17): To feed
the sheep is to support the believers in Christ from falling from the faith, to provide earthly
sustenance for those under us, to preach and exemplify withal our preaching by our lives, to
resist adversaries, to correct wanderers.
Saint Thomas also quotes Theophylus: He commits to Peter the superintendence over the
sheep of the world, not to the others.
Vulgate refers to I Peter 5:4:
I Peter 5:4: And when the prince of pastors shall appear, you shall receive a never fading
crown of glory. 5: In like manner, ye young men, be subject to the ancients. And do you all
insinuate humility one to another: for God resisteth the proud, but to the humble he giveth grace.
Pope Pius IX in his Encyclical, Qui pluribus, November 9, 1846 says: For this reason, as
soon as We were placed, despite Our unworthiness, on this high See of the prince of the Apostles
as the representative of the blessed Peter, and received from the eternal Prince of Pastors
Himself the most serious divinely given office of feeding and ruling not only the lambs, that is,
the whole Christian people, but also the sheep, that is, the bishops, We surely had no greater
wish than to address you all with a deep feeling of love.
Pope Benedict XIV in his first Encyclical, Ubi Primum, December 3, 1740, states: The
care of both the lambs of the Lord’s flock (who are the people scattered through the entire
world) and of the sheep (the bishops who act as tender parents of the lambs) is entrusted to the
Pope.

FINAL COMMISSION OF THE APOSTLES

Matthew 28:18-20: And Jesus coming, spoke to them, saying: All power is given to me in
heaven and in earth. Going therefore, teach ye all nations: baptizing them in the name of the
Father and of the Son and of the Holy Ghost. Teaching them to observe all things whatsoever I
have commanded you. And behold I am with you all days, even to the consummation of the
world.

29
 Commission to Forgive Sins
This commission is given after Easter, whereas the Apostles were ordained on Holy
Thursday. Also Peter was appointed Pope prior to his ordination.
John 20:21: He said therefore to them again: Peace be to you. As the Father hath sent
me, I also send you. 22 When he had said this, he breathed on them; and he said to them:
Receive ye the Holy Ghost. 23 Whose sins you shall forgive, they are forgiven them: and whose
sins you shall retain, they are retained.

PERPETUITY OF THE PAPACY

Those genuine and clear truths which flow from the very pure fountains of the Scriptures
cannot be disturbed by any arguments of misty subtlety. For this same norm of apostolic
doctrine ensures in the successors of him upon whom the Lord imposed the care of the whole
sheepfold, whom He promised He would not fail even to the end of the world, against whom He
promised the gates of hell would never prevail, by whose judgment He testified that what was
bound on earth could not be loosed in heaven. "Let whoever", as the Apostle proclaimed,
"attempts to disseminate something other, than what we have received, be anathema" (Galatians
1:8f). Let no approach to your ears be thrown open to the pernicious plans of undermining, let
no pledge of revising any of the old definitions be granted, because, as it must be repeated very
often, what has deserved to be cut away with the sharp edge of the evangelical pruning hook by
apostolic hands with the approval of the universal Church, cannot acquire the strength for a
rebirth nor is it able to return to the fruitful shoot of the master's vine, because it is evident that
it has been destined for the eternal fire. Thus, finally, the machinations of all heresies laid down
by decrees of the Church are never allowed to renew the struggles of their crushed attack., Pope
Saint Simplicius in his epistle Cuperem
Vatican Council (DZ 1825): If anyone then says that it is not from the institution of Christ
the Lord Himself, or by divine right that the blessed Peter has perpetual successors in the
primacy over the universal Church, or that the Roman Pontiff is not the successor of the blessed
Peter in the same primacy, let him be anathema.
For more information please write Box 74, Delia, Kansas, 66418-0074

Will the Catholic Church Survive the Twentieth Century? is avaible from Box 74 Delia
Kansas 66418 USA
For more information visit http://www.WhereistheCatholicChurch.Homestead.com/index.html
Also visit http://www.PopeMichael.homestead.com/Index.html and
http://www.VaticaninExile.Com

Indeed we declare, say, pronounce, and define that it is

altogether necessary to salvation for every human
creature to be subject to the Roman Pontiff. Unam Sanctam

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 Since it is necessary to be subject to the Pope, as demonstrated above, it is necessary to
have a Pope to be subject to. However, this necessity can be demonstrated by the rights of the
Faithful, which are outlined in Canon Law. In view of the primacy of the Roman Pontiff, any
members of the faithful in the whole world may appeal his case to the Holy See-whether the case
be civil or criminal and at any stage whatsoever of the procedure – or take it there in the first
place. … (Canon 1569) As can be seen above, the clergy of today are all irregular and this
irregularity is reserved exclusively to the Apostolic See, that is the Pope, and only the Pope may
remove the irregularity which will permit these priests and Bishops to again celebrate Mass and
confer the Sacraments. Until that time, their actions are illicit (illegal) and therefore not fruitful,
but sinful.

How Do I Submit to the Pope?

It belongs to the authority of the Sovereign Pontiff to draw up a symbol (of Faith), Saint
Thomas Summa II-II Q1 A10. The Symbol of Faith is also known as the Profession of Faith.
Let us read the complete quote: On the contrary, The symbol was drawn up by a general council.
Now such a council cannot be convoked otherwise than by the authority of the Sovereign Pontiff,
as stated in the Decretals. It belongs to the authority of the Sovereign Pontiff to draw up a
symbol. In answer that, as stated above, a new edition of the symbol become necessary in order
to set aside the errors that may arise. Consequently to publish a new edition of the symbol
belongs to that authority which is empowered to decide matters of faith finally, so that they may
be held by all with unshaken faith. Now this belongs to the authority of the Sovereign Pontiff,
“to whom the more important and difficult questions that arise on the Church are referred”, as
stated in the Decretals. Hence our Lord said to Peter whom he made Sovereign Pontiff (Luke
2:32): “I have prayed for thee,” Peter, “that thy faith fail not, and thou, being once converted,
confirm thy brethren.” The reason of this is that there should be but one faith of the whole
Church, according to I Corinthians 1 :10: “That you all speak the same thing, and that there be
no schisms among you:” and this could not be secured unless any question of faith that may
arise be decided by him who presides over the whole Church, so that he whole Church may hold
firmly to his decision. Consequently, it belongs to the sole authority of the Sovereign Pontiff to
publish a new edition of the symbol, as do all other matters which concern the whole Church,
such as to convoke a general council and so forth.
The Council of the Vatican amended the Profession of Faith of Trent to include
acceptance of the doctrines of the Papacy infallibly declared at that Council. Therefore this
Profession of Faith should be submitted, signed and witnessed, to the Pope at the above address.
In addition Pope Michael has compiled a shorter Profession of Faith for use by the faithful in
submitting to the true Pope. The Profession should be submitted together with proof of Baptism
and curriculum vitae (autobiography). Also any certificates of Ordination and marriage should
be submitted.

www.oneholycatholicchurch.com

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 Profession of Faith Prescribed by Pope Michael
This Profession of Faith was compiled from previous Professions of Faith as noted in the notes in
parentheses. (The DZ is a reference to Denzinger’s Enchiridion Symbolorum.) We have numbered this so that it
may be taken section at a time.
1. This is the Apostles Creed, the core of the Catholic Faith.
2. This was inspired by the Formula prescribe for all the cities of the Eastern Church at the Lateran
Council in 1102 (DZ 357) … , affirming what the holy and universal Church affirms and condemning
what she condemns.
3. Likewise, all other things I accept and profess, which the Holy Roman Church accepts and professes,
and I likewise condemn, reject, and anathematize, at the same time all contrary things, both schisms
and heresies, which have been condemned by the same Church. (DZ 1473) This is from the Profession
of Faith prescribed for the Orientals on March 16, 1743 by Pope Benedict XIV in the Constitution
Nuper ad nos. The part in the Profession is taken from the Symbol of Faith of Pope Saint Leo IX,
April 13, 1053.
4. I promise and swear true obedience to the Roman Pontiff, the successor of Blessed Peter, the prince of
the Apostles and the vicar of Jesus Christ. DZ 1473) This is from the Profession of Faith prescribed
for the Orientals on March 16, 1743 by Pope Benedict XIV in the Constitution Nuper ad nos. The
Profession was inspired by the Lateran Council in a formula prescribed for the Eastern Church (1102;
DZ 357): I declare anathema every heresy and especially that one which disturbs the present Church,
which teaches and declares that excommunication is to be despised and that the restrictions of the
Church are to be cast aside. Moreover, I promise obedience to Paschal, the supreme Pontiff of the
Apostolic See, and to his successors under the testimony of Christ and the Church, affirming what the
holy and universal Church affirms and condemning what she condemns.

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 Profession of Faith Prescribed
by Pope Michael
I believe in God, the Father Almighty, Creator of heaven and earth, and in Jesus Christ
His only Son, Our Lord; Who was conceived by the Holy Ghost, born of the Virgin Mary,
suffered under Pontius Pilate, was crucified, died and was buried: He descended into hell; the
third day he arose again from the dead; He ascended into heaven; sitteth at the right hand of God
the Father almighty: from thence He shall come to judge the living and the dead. I believe in the
Holy Ghost, the holy Catholic Church, the communion of Saints, the forgiveness of sins, the
resurrection of the body and life everlasting. I renounce Satan, and all his works, and all
his allurements.
I accept everything the holy, Catholic and Apostolic Church, as She teaches and believes
them, especially those things which are de fide; of faith.
I reject each and every error, which the one, holy, Catholic and Apostolic Church rejects,
as She rejects and condemns them, without reservation. Furthermore, I declare anathema, every
heresy against the Holy Catholic Church, and likewise him whosoever has honored or believes
any writings beyond those which the Catholic Church accepts ought to be held on the authority
or has venerated them. Whatever the Holy and Universal Church believes and praises, I also
believe and praise, and whoever they declare anathema, I declare anathema. (DZ349)
I promise obedience to the infallible supreme Pontiff of the Apostolic See and to his
successor under the testimony of Christ, affirming what the holy and universal Church affirms
and condemning what she condemns. (DZ357) I accept the authority of the Roman Pontiff, that
when he shall decide a matter it is forever closed. I accept the laws of the Church as the Church
interprets them and reject any interpretation that contradicts the interpretation of the Church. I
submit fully to Pope Michael I, Successor of St. Peter.

____________________________________________ ___________________________
Signature Date

__________________________________ __________________________________
Witness Witness

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 PROFESSION OF
FAITH OF TRENT
I, N, with firm faith believe and profess all and everything which is contained in the creed
of faith, which the holy Roman Church uses; namely: I believe in one God, the Father almighty,
maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus Christ,
the only-begotten Son of God, born of the Father before all ages; God from God, light from light,
true God from true God; begotten not made, of one substance with the Father; through whom all
things were made; who for us men and for our salvation came down from heaven, and was made
incarnate by the Holy Ghost of the Virgin Mary, and was made man. He was crucified also for us
under Pontius Pilate, died, and was buried; and he rose again the third day according to the
Scriptures, and ascended into heaven; he sits at the right hand of the Father, and He shall come
again in glory to judge the living and the dead, and of his kingdom there will be no end. And I
believe in the Holy Ghost, the Lord, and giver of life, who proceeds from the Father and the Son;
who equally with the Father and the Son is adored and glorified; who spoke through the
prophets. And I believe that there is one, holy, Catholic, and apostolic Church. I confess one
baptism for the remission of sins; and I hope for the resurrection of the dead, and the life of the
world to come. Amen." (DZ 994.)
"I resolutely accept and embrace the apostolic and ecclesiastical traditions and the other
practices and regulations of that same Church. In like manner I accept Sacred Scripture
according to the meaning which has been held by holy Mother Church and which she now holds.
It is her prerogative to pass judgment on the true meaning and interpretation of Sacred Scripture.
And I will never accept or interpret it in a manner different from the unanimous agreement of the
Fathers." (DZ 995.)
"I also acknowledge that there are truly and properly seven sacraments of the New Law,
instituted by Jesus Christ our Lord, and that they are necessary for the salvation of the human
race, although it is not necessary for each individual to receive them all. I acknowledge that the
seven sacraments are: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy
Orders, and Matrimony; and that they confer grace; and that of the seven, Baptism,
Confirmation, and Holy Orders cannot be repeated without committing a sacrilege. I also accept
and acknowledge the customary and approved rites of the Catholic Church in the solemn
administration of these sacraments. I embrace and accept each and every article on original sin
and justification declared and defined in the most holy Council of Trent." (DZ 996.)
"I likewise profess that in the Mass a true, proper and propitiatory sacrifice is offered to
God on behalf of the living and the dead, and that the body and blood together with the soul and
divinity of our Lord Jesus Christ is truly, really, and substantially present in the most holy
sacrament of the Eucharist, and that there is a change of the whole substance of the bread into the
body, and of the whole substance of the wine into blood; and this change the Catholic Church
calls transubstantiation. I also profess that the whole and entire Christ and a true sacrament is
received under each separate species." (DZ 997.)

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 "I firmly hold that there is a purgatory, and that the souls detained there are helped by the
prayers of the faithful. I likewise hold that the saints reigning together with Christ should be
honored and invoked, that they offer prayers to God on our behalf, and that their relics should be
venerated. I firmly assert that images of Christ, of the Mother of God ever Virgin, and of the
other saints should be owned and kept, and that due honor and veneration should be given to
them. I affirm that the power of indulgences was left in the keeping of the Church by Christ, and
that the use of indulgences is very beneficial to Christians." (DZ 998.)
"I acknowledge the holy, Catholic, and apostolic Roman Church as the mother and
teacher of all churches; and I promise and swear true obedience to the Roman Pontiff, vicar of
Christ and successor of Blessed Peter, Prince of the Apostles." (DZ 999.)
"I unhesitatingly accept and profess all the doctrines (especially those concerning the
primacy of the Roman Pontiff and his infallible teaching authority), handed down, defined and
explained by the sacred canons and the ecumenical councils and especially those of this most
holy Council of Trent (and by the ecumenical Vatican Council). And at the same time I
condemn, reject, and anathematize everything that is contrary to those propositions, and all
heresies without exception that have been condemned, rejected, and anathematized by the
Church. I, N., promise, vow, and swear that, with God's help, I shall most constantly hold and
profess this true Catholic faith, outside which no one can be saved and which I now freely
profess and truly hold. With the help of God, I shall profess it whole and unblemished to my
dying breath; and, To the best of my ability, I shall see to it that my subjects or those entrusted to
me by virtue of my office hold it, teach it, and preach it. So help me God and His holy Gospel.
[The words in parentheses in this paragraph are now inserted into the Tridentine profession of
faith by order of Pope Pius IX in a decree issued by the Holy Office, January 20, 1877 (Acta
Sanctae Sedis, X [1877], 71 ff.).] (DZ 1000.)

____________________________________________ ___________________________
Signature Date

__________________________________ __________________________________
Witness Witness

Note well, that Pope Michael will not enter into any
discussion on matters of the Divine and Catholic Faith with
anyone, who claims to be Catholic, but refuses to make the
Profession of Faith as prescribed by the Catholic Church.

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